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DB1 | PART 1. 4Mace.1.13-3.18 | RSV Contents | notes


1	Revised Standard Version	Passage	Old Testament in Greek (Septuagint)

13	Our inquiry, accordingly, is whether reason is sovereign over the emotions.	PART 1. 4Mace.1.13-3.18	Ζητοῦμεν δὴ τοίνυν εἰ αὐτοκράτωρ ἐστὶν τῶν παθῶν ὁ λογισμός.
14	We shall decide just what reason is and what emotion is, how many kinds of emotions there are, and whether reason rules over all these.		διακρίνομεν τί ποτέ ἐστιν λογισμὸς καὶ τί πάθος, καὶ πόσαι παθῶν ἰδέαι, καὶ εἰ πάντων ἐπικρατεῖ τούτων ὁ λογισμός.
15	Now reason is the mind that with sound logic prefers the life of wisdom.		λογισμὸς μὲν δὴ τοίνυν ἐστὶν νοῦς μετὰ ὀρθοῦ λόγου προτιμῶν τὸν σοφίας βίον.
16	Wisdom, next, is the knowledge of divine and human matters and the causes of these.		σοφία δὴ τοίνυν ἐστὶν γνῶσις θείων καὶ ἀνθρωπίνων πραγμάτων καὶ τῶν τούτων αἰτιῶν.
17	This, in turn, is education in the law, by which we learn divine matters reverently and human affairs to our advantage.		αὕτη δὴ τοίνυν ἐστὶν ἡ τοῦ νόμου παιδεία, δι' ἧς τὰ θεῖα σεμνῶς καὶ τὰ ἀνθρώπινα συμφερόντως μανθάνομεν.
18	Now the kinds of wisdom are rational judgment, justice, courage, and self-control.		τῆς δὲ σοφίας ἰδέαι καθεστήκασιν φρόνησις καὶ δικαιοσύνη καὶ ἀνδρεία καὶ σωφροσύνη·
19	Rational judgment is supreme over all of these, since by means of it reason rules over the emotions.		κυριωτάτη δὲ πάντων ἡ φρόνησις, ἐξ ἧς δὴ τῶν παθῶν ὁ λογισμὸς ἐπικρατεῖ.
20	The two most comprehensive types of the emotions are pleasure and pain; and each of these is by nature concerned with both body and soul.		παθῶν δὲ φύσεις εἰσὶν αἱ περιεκτικώταται δύο ἡδονή τε καὶ πόνος· τούτων δὲ ἑκάτερον καὶ περὶ τὸ σῶμα καὶ περὶ τὴν ψυχὴν πέφυκεν.
21	The emotions of both pleasure and pain have many consequences.		πολλαὶ δὲ καὶ περὶ τὴν ἡδονὴν καὶ τὸν πόνον παθῶν εἰσιν ἀκολουθίαι.
22	Thus desire precedes pleasure and delight follows it.		πρὸ μὲν οὖν τῆς ἡδονῆς ἐστιν ἐπιθυμία, μετὰ δὲ τὴν ἡδονὴν χαρά.
23	Fear precedes pain and sorrow comes after.		πρὸ δὲ τοῦ πόνου ἐστὶν φόβος, μετὰ δὲ τὸν πόνον λύπη.
24	Anger, as a man will see if he reflects on this experience, is an emotion embracing pleasure and pain.		θυμὸς δὲ κοινὸν πάθος ἐστὶν ἡδονῆς καὶ πόνου, ἐὰν ἐννοηθῇ τις ὅτι αὐτῷ περιέπεσεν.
25	In pleasure there exists even a malevolent tendency, which is the most complex of all the emotions.		ἐν τῇ ἡδονῇ δὲ ἔνεστιν καὶ ἡ κακοήθης διάθεσις, πολυτροπωτάτη πάντων οὖσα τῶν παθῶν,
26	In the soul it is boastfulness, covetousness, thirst for honor, rivalry, and malice;		καὶ τὰ μὲν ψυχῆς ἀλαζονεία καὶ φιλαργυρία καὶ φιλοδοξία καὶ φιλονεικία καὶ βασκανία,
27	in the body, indiscriminate eating, gluttony, and solitary gormandizing.		κατὰ δὲ τὸ σῶμα παντοφαγία καὶ λαιμαργία καὶ μονοφαγία.
28	Just as pleasure and pain are two plants growing from the body and the soul, so there are many offshoots of these plants,		καθάπερ οὖν δυεῖν τοῦ σώματος καὶ τῆς ψυχῆς φυτῶν ὄντων ἡδονῆς τε καὶ πόνου πολλαὶ τούτων τῶν φυτῶν εἰσιν παραφυάδες,
29	each of which the master cultivator, reason, weeds and prunes and ties up and waters and thoroughly irrigates, and so tames the jungle of habits and emotions.		ὧν ἑκάστην ὁ παγγέωργος λογισμὸς περικαθαίρων καὶ ἀποκνίζων καὶ περιπλέκων καὶ ἐπάρδων καὶ πάντα τρόπον μεταχέων ἐξημεροῖ τὰς τῶν ἠθῶν καὶ παθῶν ὕλας.
30	For reason is the guide of the virtues, but over the emotions it is sovereign. Observe now first of all that rational judgment is sovereign over the emotions by virtue of the restraining power of self-control.		ὁ γὰρ λογισμὸς τῶν μὲν ἀρετῶν ἐστιν ἡγεμών, τῶν δὲ παθῶν αὐτοκράτωρ. Ἑπιθεωρεῖτε τοίνυν πρῶτον διὰ τῶν κωλυτικῶν τῆς σωφροσύνης ἔργων ὅτι αὐτοδέσποτός ἐστιν τῶν παθῶν ὁ λογισμός.
31	Self-control, then, is dominance over the desires.		σωφροσύνη δὴ τοίνυν ἐστὶν ἐπικράτεια τῶν ἐπιθυμιῶν,
32	Some desires are mental, others are physical, and reason obviously rules over both.		τῶν δὲ ἐπιθυμιῶν αἱ μέν εἰσιν ψυχικαί, αἱ δὲ σωματικαί, καὶ τούτων ἀμφοτέρων ἐπικρατεῖν ὁ λογισμὸς φαίνεται.
33	Otherwise how is it that when we are attracted to forbidden foods we abstain from the pleasure to be had from them? Is it not because reason is able to rule over appetites? I for one think so.		ἐπεὶ πόθεν κινούμενοι πρὸς τὰς ἀπειρημένας τροφὰς ἀποστρεφόμεθα τὰς ἐξ αὐτῶν ἡδονάς; οὐχ ὅτι δύναται τῶν ὀρέξεων ἐπικρατεῖν ὁ λογισμός; ἐγὼ μὲν οἶμαι.
34	Therefore when we crave seafood and fowl and animals and all sorts of foods that are forbidden to us by the law, we abstain because of domination by reason.		τοιγαροῦν ἐνύδρων ἐπιθυμοῦντες καὶ ὀρνέων καὶ τετραπόδων καὶ παντοίων βρωμάτων τῶν ἀπηγορευμένων ἡμῖν κατὰ τὸν νόμον ἀπεχόμεθα διὰ τὴν τοῦ λογισμοῦ ἐπικράτειαν.
35	For the emotions of the appetites are restrained, checked by the temperate mind, and all the impulses of the body are bridled by reason.		ἀνέχεται γὰρ τὰ τῶν ὀρέξεων πάθη ὑπὸ τοῦ σώφρονος νοὸς ἀνακοπτόμενα, καὶ φιμοῦται πάντα τὰ τοῦ σώματος κινήματα ὑπὸ τοῦ λογισμοῦ.
2 1	And why is it amazing that the desires of the mind for the enjoyment of beauty are rendered powerless?		Καὶ τί θαυμαστόν, εἰ αἱ τῆς ψυχῆς ἐπιθυμίαι πρὸς τὴν τοῦ κάλλους μετουσίαν ἀκυροῦνται;
2	It is for this reason, certainly, that the temperate Joseph is praised, because by mental effort he overcame sexual desire.		ταύτῃ γοῦν ὁ σώφρων Ιωσηφ ἐπαινεῖται, ὅτι διανοίᾳ περιεκράτησεν τῆς ἡδυπαθείας.
3	For when he was young and in his prime for intercourse, by his reason he nullified the frenzy of the passions.		νέος γὰρ ὢν καὶ ἀκμάζων πρὸς συνουσιασμὸν ἠκύρωσε τῷ λογισμῷ τὸν τῶν παθῶν οἶστρον.
4	Not only is reason proved to rule over the frenzied urge of sexual desire, but also over every desire.		καὶ οὐ μόνον δὲ τὴν τῆς ἡδυπαθείας οἰστρηλασίαν ὁ λογισμὸς ἐπικρατεῖν φαίνεται, ἀλλὰ καὶ πάσης ἐπιθυμίας.
5	Thus the law says, "You shall not covet your neighbor's wife...or anything that is your neighbor's."		λέγει γοῦν ὁ νόμος Οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου οὐδὲ ὅσα τῷ πλησίον σού ἐστιν.
6	In fact, since the law has told us not to covet, I could prove to you all the more that reason is able to control desires. Just so it is with the emotions that hinder one from justice.		καίτοι ὅτε μὴ ἐπιθυμεῖν εἴρηκεν ἡμᾶς ὁ νόμος, πολὺ πλέον πείσαιμ ἂν ὑμᾶς ὅτι τῶν ἐπιθυμιῶν κρατεῖν δύναται ὁ λογισμός. Ὥσπερ καὶ τῶν κωλυτικῶν τῆς δικαιοσύνης παθῶν·
7	Otherwise how could it be that someone who is habitually a solitary gormandizer, a glutton, or even a drunkard can learn a better way, unless reason is clearly lord of the emotions?		ἐπεὶ τίνα τις τρόπον μονοφάγος ὢν τὸ ἦθος καὶ γαστρίμαργος ἢ καὶ μέθυσος μεταπαιδεύεται, εἰ μὴ δῆλον ὅτι κύριός ἐστιν τῶν παθῶν ὁ λογισμός;
8	Thus, as soon as a man adopts a way of life in accordance with the law, even though he is a lover of money, he is forced to act contrary to his natural ways and to lend without interest to the needy and to cancel the debt when the seventh year arrives.		αὐτίκα γοῦν τῷ νόμῳ πολιτευόμενος, κἂν φιλάργυρός τις ᾖ, βιάζεται τὸν αὑτοῦ τρόπον τοῖς δεομένοις δανείζων χωρὶς τόκων καὶ τὸ δάνειον τῶν ἑβδομάδων ἐνστασῶν χρεοκοπούμενος·
9	If one is greedy, he is ruled by the law through his reason so that he neither gleans his harvest nor gathers the last grapes from the vineyard. In all other matters we can recognize that reason rules the emotions.		κἂν φειδωλός τις ᾖ, ὑπὸ τοῦ νόμου κρατεῖται διὰ τὸν λογισμὸν μήτε ἐπικαρπολογούμενος τοὺς ἀμητοὺς μήτε ἐπιρρωγολογούμενος τοὺς ἀμπελῶνας. Καὶ ἐπὶ τῶν ἑτέρων δὲ ἔστιν ἐπιγνῶναι τοῦτο, ὅτι τῶν παθῶν ἐστιν ὁ λογισμὸς κρατῶν·
10	For the law prevails even over affection for parents, so that virtue is not abandoned for their sakes.		ὁ γὰρ νόμος καὶ τῆς πρὸς γονεῖς εὐνοίας κρατεῖ μὴ καταπροδιδοὺς τὴν ἀρετὴν δι' αὐτοὺς
11	It is superior to love for one's wife, so that one rebukes her when she breaks the law.		καὶ τῆς πρὸς γαμετὴν φιλίας ἐπικρατεῖ διὰ τὴν παρανομίαν αὐτὴν ἀπελέγχων
12	It takes precedence over love for children, so that one punishes them for misdeeds.		καὶ τῆς τέκνων φιλίας κυριεύει διὰ κακίαν αὐτὰ κολάζων
13	It is sovereign over the relationship of friends, so that one rebukes friends when they act wickedly.		καὶ τῆς φίλων συνηθείας δεσπόζει διὰ πονηρίαν αὐτοὺς ἐξελέγχων.
14	Do not consider it paradoxical when reason, through the law, can prevail even over enmity. The fruit trees of the enemy are not cut down, but one preserves the property of enemies from the destroyers and helps raise up what has fallen.		καὶ μὴ νομίσητε παράδοξον εἶναι, ὅπου καὶ ἔχθρας ἐπικρατεῖν ὁ λογισμὸς δύναται διὰ τὸν νόμον μήτε δενδροτομῶν τὰ ἥμερα τῶν πολεμίων φυτά, τὰ δὲ τῶν ἐχθρῶν τοῖς ἀπολέσασι διασῴζων καὶ τὰ πεπτωκότα συνεγείρων.
15	It is evident that reason rules even the more violent emotions: lust for power, vainglory, boasting, arrogance, and malice.		Καὶ τῶν βιαιοτέρων δὲ παθῶν κρατεῖν ὁ λογισμὸς φαίνεται, φιλαρχίας καὶ κενοδοξίας καὶ ἀλαζονείας καὶ μεγαλαυχίας καὶ βασκανίας·
16	For the temperate mind repels all these malicious emotions, just as it repels anger - for it is sovereign over even this.		πάντα γὰρ ταῦτα τὰ κακοήθη πάθη ὁ σώφρων νοῦς ἀπωθεῖται, ὥσπερ καὶ τὸν θυμόν· καὶ γὰρ τούτου δεσπόζει.
17	When Moses was angry with Dathan and Abiram he did nothing against them in anger, but controlled his anger by reason.		θυμούμενός γέ τοι Μωϋσῆς κατὰ Δαθαν καὶ Αβιρων οὐ θυμῷ τι κατ' αὐτῶν ἐποίησεν, ἀλλὰ λογισμῷ τὸν θυμὸν διῄτησεν.
18	For, as I have said, the temperate mind is able to get the better of the emotions, to correct some, and to render others powerless.		δυνατὸς γὰρ ὁ σώφρων νοῦς, ὡς ἔφην, κατὰ τῶν παθῶν ἀριστεῦσαι καὶ τὰ μὲν αὐτῶν μεταθεῖναι, τὰ δὲ καὶ ἀκυρῶσαι.
19	Why else did Jacob, our most wise father, censure the households of Simeon and Levi for their irrational slaughter of the entire tribe of the Shechemites, saying, "Cursed be their anger"?		ἐπεὶ διὰ τί ὁ πάνσοφος ἡμῶν πατὴρ Ιακωβ τοὺς περὶ Συμεων καὶ Λευιν αἰτιᾶται μὴ λογισμῷ τοὺς Σικιμίτας ἐθνηδὸν ἀποσφάξαντας λέγων Ἑπικατάρατος ὁ θυμὸς αὐτῶν;
20	For if reason could not control anger, he would not have spoken thus.		εἰ μὴ γὰρ ἐδύνατο τοῦ θυμοῦ ὁ λογισμὸς κρατεῖν, οὐκ ἂν εἶπεν οὕτως.
21	Now when God fashioned man, he planted in him emotions and inclinations,		ὁπηνίκα γὰρ ὁ θεὸς τὸν ἄνθρωπον κατεσκεύασεν, τὰ πάθη αὐτοῦ καὶ τὰ ἤθη περιεφύτευσεν·
22	but at the same time he enthroned the mind among the senses as a sacred governor over them all.		ἡνίκα δὲ ἐπὶ πάντων τὸν ἱερὸν ἡγεμόνα νοῦν διὰ τῶν αἰσθητηρίων ἐνεθρόνισεν,
23	To the mind he gave the law; and one who lives subject to this will rule a kingdom that is temperate, just, good, and courageous.		καὶ τούτῳ νόμον ἔδωκεν, καθ' ὃν πολιτευόμενος βασιλεύσει βασιλείαν σώφρονά τε καὶ δικαίαν καὶ ἀγαθὴν καὶ ἀνδρείαν.
24	How is it then, one might say, that if reason is master of the emotions, it does not control forgetfulness and ignorance?		Πῶς οὖν, εἴποι τις ἄν, εἰ τῶν παθῶν δεσπότης ἐστὶν ὁ λογισμός, λήθης καὶ ἀγνοίας οὐ κρατεῖ;
3 1	This notion is entirely ridiculous; for it is evident that reason rules not over its own emotions, but over those of the body.		ἔστιν δὲ κομιδῇ γελοῖος ὁ λόγος· οὐ γὰρ τῶν ἑαυτοῦ παθῶν ὁ λογισμὸς ἐπικρατεῖν φαίνεται, ἀλλὰ τῶν σωματικῶν.
2	No one of us can eradicate that kind of desire, but reason can provide a way for us not to be enslaved by desire.		οἷον ἐπιθυμίαν τις οὐ δύναται ἐκκόψαι ἡμῶν, ἀλλὰ μὴ δουλωθῆναι τῇ ἐπιθυμίᾳ δύναται ὁ λογισμὸς παρασχέσθαι.
3	No one of us can eradicate anger from the mind, but reason can help to deal with anger.		θυμόν τις οὐ δύναται ἐκκόψαι ὑμῶν τῆς ψυχῆς, ἀλλὰ τῷ θυμῷ δυνατὸν τὸν λογισμὸν βοηθῆσαι.
4	No one of us can eradicate malice, but reason can fight at our side so that we are not overcome by malice.		κακοήθειάν τις ἡμῶν οὐ δύναται ἐκκόψαι, ἀλλὰ τὸ μὴ καμφθῆναι τῇ κακοηθείᾳ δύναιτ ἂν ὁ λογισμὸς συμμαχῆσαι·
5	For reason does not uproot the emotions but is their antagonist.		οὐ γὰρ ἐκριζωτὴς τῶν παθῶν ὁ λογισμός ἐστιν, ἀλλὰ ἀνταγωνιστής.
6	Now this can be explained more clearly by the story of King David's thirst.		Ἔστιν γοῦν τοῦτο διὰ τῆς Δαυιδ τοῦ βασιλέως δίψης σαφέστερον ἐπιλογίσασθαι.
7	David had been attacking the Philistines all day long, and together with the soldiers of his nation had slain many of them.		ἐπεὶ γὰρ δι' ὅλης ἡμέρας προσβαλὼν τοῖς ἀλλοφύλοις ὁ Δαυιδ πολλοὺς αὐτῶν ἀπέκτεινεν μετὰ τῶν τοῦ ἔθνους στρατιωτῶν,
8	Then when evening fell, he came, sweating and quite exhausted, to the royal tent, around which the whole army of our ancestors had encamped.		τότε δὴ γενομένης ἑσπέρας ἱδρῶν καὶ σφόδρα κεκμηκὼς ἐπὶ τὴν βασίλειον σκηνὴν ἦλθεν, περὶ ἣν ὁ πᾶς τῶν προγόνων στρατὸς ἐστρατοπεδεύκει.
9	Now all the rest were at supper,		οἱ μὲν οὖν ἄλλοι πάντες ἐπὶ τὸ δεῖπνον ἦσαν,
10	but the king was extremely thirsty, and although springs were plentiful there, he could not satisfy his thirst from them.		ὁ δὲ βασιλεὺς ὡς μάλιστα διψῶν, καίπερ ἀφθόνους ἔχων πηγάς, οὐκ ἠδύνατο δι' αὐτῶν ἰάσασθαι τὴν δίψαν,
11	But a certain irrational desire for the water in the enemy's territory tormented and inflamed him, undid and consumed him.		ἀλλά τις αὐτὸν ἀλόγιστος ἐπιθυμία τοῦ παρὰ τοῖς πολεμίοις ὕδατος ἐπιτείνουσα συνέφρυγεν καὶ λύουσα κατέφλεγεν.
12	When his guards complained bitterly because of the king's craving, two staunch young soldiers, respecting the king's desire, armed themselves fully, and taking a pitcher climbed over the enemy's ramparts.		ὅθεν τῶν ὑπασπιστῶν ἐπὶ τῇ τοῦ βασιλέως ἐπιθυμίᾳ σχετλιαζόντων δύο νεανίσκοι στρατιῶται καρτεροὶ καταιδεσθέντες τὴν τοῦ βασιλέως ἐπιθυμίαν τὰς παντευχίας καθωπλίσαντο καὶ κάλπην λαβόντες ὑπερέβησαν τοὺς τῶν πολεμίων χάρακας
13	Eluding the sentinels at the gates, they went searching throughout the enemy camp		καὶ λαθόντες τοὺς τῶν πυλῶν ἀκροφύλακας διεξῄεσαν ἀνερευνώμενοι κατὰ πᾶν τὸ τῶν πολεμίων στρατόπεδον
14	and found the spring, and from it boldly brought the king a drink.		καὶ ἀνευράμενοι τὴν πηγὴν ἐξ αὐτῆς θαρραλέως ἐκόμισαν τῷ βασιλεῖ τὸ ποτόν·
15	But David, although he was burning with thirst, considered it an altogether fearful danger to his soul to drink what was regarded as equivalent to blood.		ὁ δὲ καίπερ τῇ δίψῃ διαπυρούμενος ἐλογίσατο πάνδεινον εἶναι κίνδυνον ψυχῇ λογισθὲν ἰσοδύναμον ποτὸν αἵματι,
16	Therefore, opposing reason to desire, he poured out the drink as an offering to God.		ὅθεν ἀντιθεὶς τῇ ἐπιθυμίᾳ τὸν λογισμὸν ἔσπεισεν τὸ πόμα τῷ θεῷ.
17	For the temperate mind can conquer the drives of the emotions and quench the flames of frenzied desires;		δυνατὸς γὰρ ὁ σώφρων νοῦς νικῆσαι τὰς τῶν παθῶν ἀνάγκας καὶ σβέσαι τὰς τῶν οἴστρων φλεγμονὰς
18	it can overthrow bodily agonies even when they are extreme, and by nobility of reason spurn all domination by the emotions.		καὶ τὰς τῶν σωμάτων ἀλγηδόνας καθ' ὑπερβολὴν οὔσας καταπαλαῖσαι καὶ τῇ καλοκἀγαθίᾳ τοῦ λογισμοῦ ἀποπτύσαι πάσας τὰς τῶν παθῶν ἐπικρατείας.